A90293:306
Theomachia autexousiastikē
Theomachia autexousiastikē: or, A display of Arminianism. Being a discovery of the old Pelagian idol free-will, with the new goddess contingency, advancing themselves, into the throne of the God of heaven to the prejudice of his grace, providence, and supreme dominion over the children of men. Wherein the main errors of the Arminians are laid open, by which they are fallen off from the received doctrine of all the reformed churches, with their opposition in divers particulars to the doctrine established in the Church of England. Discovered out of their own writings and confessions, and confuted by the Word of God. / By John Owen, Master of Arts of Queens College in Oxon.Theomachia autexousiastikē: or, A display of Arminianisme. Being a discovery of the old Pelagian idol free-will, with the new goddesse contingency, advancing themselves, into the throne of the God of heaven to the prejudice of his grace, providence, and supreme dominion over the children of men. Wherein the maine errors of the Arminians are laid open, by which they are fallen off from the received doctrine of all the reformed churches, with their opposition in divers particulars to the doctrine established in the Church of England. Discovered out of their owne writings and confessions, and confuted by the Word of God. / By Iohn Owen, Master of Arts of Queens Colledge in Oxon.
London: printed by I.L. for Phil. Stephens, 1643
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Where the sophistical Innovator, as plainly confounds grace and nature, as ever did Pelagius: that then, which the Arminians claim here in behalf of their free-will, is an absolute independence on Gods providence, in doing any thing, and of his grace, in doing that which is good. A self-sufficiency in all its operations, a plenary indifferency, of doing what we will, this, or that, as being neither determined to the one, nor inclined to the other, by any over-ruling influence from heaven: so, that the good acts of our wills, have no dependence on Gods providence, as they are acts, nor on his grace, as they are good: but in both regards, proceed from such a principle within us, as is no way moved ⟨p. 126⟩[…] ⟨p. 127⟩[…] ⟨p. 128⟩by any superior Agents: Now the first of these, we deny unto our wills, because they are created, and the second, because they are corrupted: their creation hinders them from doing any thing of themselves, without the assistance of Gods providence, and their corruption, of doing any thing that is good without his grace: a self-sufficiency for operation, without the effectual motion of Almighty God, the first cause of all things, we can allow neither to men, nor Angels, unless we intend, to make them Gods: and a power of doing good, equal unto that they have of doing evil, we must not grant to man by nature, unless we will deny the fall of Adam, and fancy our selves still in Paradise: but let us consider these things apart.
Where the sophisticall Innovator, as plainly confounds grace and nature, as ever did Pelagius: that then, which the Arminians claime here in behalfe of their free-will, is an absolute independence on Gods providence, in doing any thing, and of his grace, in doing that which is good. A selfe-sufficiencie in all its operations, a plenarie indifferencie, of doing what we will, this, or that, as being neither determined to the one, nor inclined to the other, by any over-ruling influence from heaven: so, that the good acts of our wils, have no dependence on Gods providence, as they are acts, nor on his grace, as they are good: but in both regards, proceed from such a principle within us, as is no way moved ⟨p. 126⟩